Summorum Pontificum: Latin and WDTPRS translation

UPDATE: The translations in different languages are now available on the Holy See’s website. HERE

Also, down below, the table was somehow “broken”. Don’t know how to fix it. Sorry.

The text of the Motu Proprio Summorum Pontificum now appears in the official instrument of the Holy See for the promulgation of documents, Acta Apostolicae Sedis. The text of Summorum Pontificum appears in the fascicle of the Acta bearing the date 7 September 2007, pp. 777-781. Also in the Acta is the accompanying letter that the Pope wrote to bishops of the Catholic Church of the Latin Rite.

There were some text changes made between the time of the original release and the text in the Acta. I had updated the text of the Motu Proprio I post below in the table, as well as my own version. I have, for now, left the CEI version alone.
Our experience with documents in the last… well… long time, has taught us to trust what the Holy See releases, but… verify verify verify.
I will work on this over time, adding my own translation bit by bit. I might adjust it, make changes. It will be a work in progress. I may indicate problem points by highlighting them in red. I indicate in the Latin text which words were changed in the Acta version. The changes are in dark blue.

On the extraordinary use of the old form of the Roman RiteTo the present time it has ever been the concern of the Supreme Pontiffs that Christ’s Church offer worthy worship to the Divine Majesty, “for the praise and glory of His Name” and “for the good of all His Holy Church.”

From time immemorial, just as in the future, the principle is to be preserved “according to which each particular Church must be in harmony with the universal Church not only insofar as doctrine and sacramental signs are concerned, but also with respect to the usages univerally received from continuous apostolic tradition, which are to be maintained not only so that errors may be avoided, but also in order that the totality of the Faith be handed down, since the Church’s rule of praying (lex orandi) corresponds to her rule of believing (lex credendii).

Among the Pontiffs who exercised such necessary care, there stands out the name of Saint Gregory the Great, who took pains that both the Catholic faith as well as the treasures of worship and culture amassed by the Romans in the preceding centuries were conveyed to the new European peoples. He commanded that the form of the Sacred Liturgy both of the Sacrifice of the Mass and of the Divine Office, as celebrated in Rome, be defined and preserved. He greatly fostered monks and nuns soldiering on under the Rule of Saint Benedict who together with proclamation of the Gospel illustrated with their lives everywhere that most salutary tenet of the Rule, “let nothing be given precedence over God’s work” (ch. 43). In such a way the sacred liturgy according to the Roman usage made not only the faith and piety of many peoples fruitful but also their culture. It is surely clear that in every century of the Christian age the Church’s Latin liturgy in its various forms spurred very many Saints on in the spiritual life and strengthened numerous peoples in the virtue of religion and made their piety fruitful .

Indeed, in order that the Sacred Liturgy would fulfill this function more effectively, many more Roman Pontiffs in the course of the centuries expended considerable care, among whom there stands out Saint Pius V, who with great pastoral zeal, at the urging of the Council of Trent, renewed the whole worship of the Church, saw to an edition of liturgical books that were emended and “restored according to the norms of the Fathers” and then issued them for the use of the Latin Church. Among the liturgical books of the Roman Rite it is clear that there stands out the Roman Missal, which grew up in the the city of Rome and through the succeeding centuries gradually took on the forms which have great similarity to the one in force in more recent generations.

“The Supreme Pontiffs followed precisely the same design as ages passed, when they adapted or prescribed rites and liturgical books for new times, and then as this our century was beginning, they undertook a wider renewal.” In fact, our Predecessors Clement VIII, Urban VIII, Saint Pius X, Benedict XV, Pius XII and Blessed John XXII acted in this same way.

In more recent times, however, the Second Vatican Council expressed a desire that with the respect and reverence due to it, the divine worship be renewed and be adapted for the needs of our age. Moved by this desire, in 1970 our Predecessor the Supreme Pontiff Paul VI approved for the Latin Church restored and, in part, altered liturgical books which, translated everywhere in the world into numerous commonly used languages, were willingly received by Bishops, priests and lay faithful. John Paul II, oversaw the third typical edition of the Missale Romanum. The Roman Pontiffs have taken pains in this way so that “this, as it were, liturgical edifice […] might show itself to be splendid in dignity and harmony once again.”

But in some regions not a small number of the faithful had become attached to the previous liturgical forms, which had so profoundly imbued their cultural and spirit, and continued to cleave to them, that the Supreme Pontiff John Paul II, moved with the pastoral care of these faithful laypeople, in 1984 granted by the special Indult “Quattuor abhinc annos“the faculty drawn up by the Congregation for Divine Worship to use the Missale Romanum published in 1962 by John XXIII; and in 1988 again John Paul II, by the motu proprio Apostolic Letter “Ecclesia Dei” exhorted Bishops that they use such a faculty amply and generously in favor of all the faithful requesting it.

Our predecessor John Paul II having already considered the insistent petitions of these faithful, having listened to the views of the Cardinal Fathers of the Consistory of 22 March 2006, having reflected deeply upon all aspects of the question, invoked the Holy Spirit and trusting in the help of God, with these Apostolic Letters We establish the following:

As the earnest entreaties of these faithful had already been weighed for a long time by our Predecessor John Paul II, once the Father Cardinalis were heard by Us in the Consistory held on 23 March 2006, after everything had been in due time thought through, once the Holy Spirit and the help of God’s support was invoked, we DECREE what follows:

Art. 1 The Roman Missal promulgated by Paul VI is the ordinary expression of the Lex orandi (Law of prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII is to be considered as an extraordinary expression of that same Lex orandi, and must be given due honour for its venerable and ancient usage. These two expressions of the Church’s Lex orandi will in no any way lead to a division in the Church’s Lex credendi (Law of belief). They are, in fact two usages of the one Roman rite.

Art. 1. The Missale Romanum promulgated by Paul VI is the the ordinary expression of the “Law of praying…lex orandi” of the Catholic Church of the Latin Rite. On the other hand, the Missale Romanum promulgated by Saint Pius V and issued again by Bl. John XXIII is to be held as the extraordinary expression of the same “Law of praying… Lex orandi” of the Church and, on account of its venerable and ancient use, it must enjoy due honor. These two expressions of the “Law of praying… Lex orandi” of the Church, in fact will in no way lead to a division of the “Law of believing… lex credendi“. They are, indeed, two uses of the one Roman Rite.

It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Bl. John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church. The conditions for the use of this Missal as laid down by earlier documents Quattuor abhinc annis and Ecclesia Dei, are substituted as follows:

Accordingly, it is licit to celebrate the Sacrifice of the Mass according to the typical edition of the Missale Romanum promulgated in 1962 by Bl. John XXIII, and never abrogated, as the extraordinary form of the Church’s Liturgy. In fact, the conditions established by the previous documents “Quattor abhinc annos” and “Ecclesia Dei” for the use of this Missal are replaced as follows:

Art. 2 In Masses celebrated without the people, each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Bl. Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter Triduum. For such celebrations, with either one Missal or the other, the priest has no need for permission from the Apostolic See or from his Ordinary.

Art. 2. In Masses celebrated without the people, any priest whosoever of the Latin Rite, whether secular of religious, can use either the Missale Romanum issued in 1962 by Bl. John XXIII, or the Missale Romanum promulgated in 1970 by the Supreme Pontiff Paul VI, and indeed on anyday whatsoever except during the Sacred Triduum. For such a celebration according to one or the other Missal, a priest does not need permission, neither from the Apostolic See nor from his Ordinary.

Art. Communities of Institutes of consecrated life and of Societies of apostolic life, of either pontifical or diocesan right, wishing to celebrate Mass in accordance with the edition of the Roman Missal promulgated in 1962, for conventual or “community” celebration in their oratories, may do so. If an individual community or an entire Institute or Society wishes to undertake such celebrations often, habitually or permanently, the decision must be taken by the Superiors Major, in accordance with the law and following their own specific decrees and statues.

Art. 3 If Communities of Institutes of Consecrated Life and of Societies of Apostolic Life of either pontifical or diocesan right which in conventual celebration or celebration of the “community” in their own oratories desire to have celebration of Holy Mass according to the edition of the Missale Romanum promulgated in 1962, this is licit for them. Si an individual community or the whole Institute or Society wants to put into effect such celebrations often or habitually or permanently, the matter is to be determined by the Major Superiors according to the norm of law and the particular laws and statutes.

Art. 5 § 1 In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonises with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392, avoiding discord and favouring the unity of the whole Church.

Art. 5, § 1. In parishes, where there is stably present a group of the faithful attached to the previous liturgical tradition, let the pastor willingly receive their petitions that Mass be celebrated according to the Rite of the Missale Romanum issued in 1962. Let him see to it that the good of these faithful be harmoniously brought into accord with the ordinary pastoral care of the parish, under the governance of the Bishop according to canon 392, by avoiding discord and by fostering the unity of the whole Church.

§ 3 For faithful and priests who request it, the pastor should also allow celebrations in this extraordinary form for special circumstances such as marriages, funerals or occasional celebrations, e.g. pilgrimages.

§ 3. Let the pastor permit to the faithful or priests requesting it, celebrations in this extraordinary form also in particular circumstances as are marriages, funerals, or celebratory occasions, for example, pilgrimages.

Art. 6 In Masses celebrated in the presence of the people in accordance with the Missal of Bl. John XXIII, the readings may be given in the vernacular, using editions recognised by the Apostolic See.

Art. 6. In Masses celebrated with people according to the according to the Missal of B. John XXIII, the Readings can be proclaimed also in the vernacular language, using editions recognized by the Apostolic See.

Art. 7 If a group of lay faithful, as mentioned in art. 5 § 1, has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes. If he cannot arrange for such celebration to take place, the matter should be referred to the Pontifical Commission “Ecclesia Dei”.

Art. 7. Where some group of the lay faithful, mentioned in art. 5 § 1 will not have obtained the things sought from the pastor, let the Diocesan Bishop be informed about the matter. The Bishop is strenuously asked that he graciously grant their desire. If does not want to provide for a celebration of this kind, let the matter be referred to the Pontifical Commission “Ecclesia Dei“.

Art. 8 A bishop who, desirous of satisfying such requests, but who for various reasons is unable to do so, may refer the problem to the Commission “Ecclesia Dei” to obtain counsel and assistance.

Art. 8. A Bishop who wants to make provisions for this kind of request of the Christian lay faithful, but is impeded for various causes, can entrust the matter to the Pontifical Commission “Ecclesia Dei” which will give him counsel and help.

Art. 9 § 1 The pastor, having attentively examined all aspects, may also grant permission to use the earlier ritual for the administration of the Sacraments of Baptism, Marriage, Penance, and the Anointing of the Sick, if the good of souls would seem to require it.

Art. 9, § 1. Similarly, a pastor, everything having been well thought out, can grant permission for using the older Ritual in the administration of the sacraments of Baptism, Matrimony, Penance and Anointing of the Sick, as the good of souls suggests.

Art. 10 The ordinary of a particular place, if he feels it appropriate, may erect a personal parish in accordance with can. 518 for celebrations following the ancient form of the Roman rite, or appoint a chaplain, while observing all the norms of law.

Art. 10. It is lawful for the Ordinary of a place, if he will have judged it opportune, according to the norm of canon 518 to erect a personal parish for celebrations according to the older Roman Rite or to nominate either a Rector or a Chaplain, with due observance of the requirements of law.

Art. 11 The Pontifical Commission “Ecclesia Dei”, erected by John Paul II in 1988, continues to exercise its function. Said Commission will have the form, duties and norms […] that the Roman Pontiff wishes to assign it.

Art. 11. The Pontifical Commission “Ecclesia Dei“, erected in 1988 by John Paul II, continues to fulfill its function. This Commission will consequently have the form, duties and norms for acting that the Roman Pontiff will wish to assign to it.

Art. 12 This Commission, apart from the powers it enjoys, will exercise the authority of the Holy See, supervising the observance and application of these dispositions.

Art. 12. The same Commission, in addition to the faculties which it already enjoys, will exercise the authority of the Holy See by being vigilant about the observance and application of these dispositions.

We order that everything We have established with these Apostolic Letters issued as Motu Proprio be considered as “established and decreed”, and to be observed from 14 September of this year, Feast of the Exaltation of the Cross, whatever there may be to the contrary.
From Rome, at St. Peter’s, 7 July 2007, third year of Our Pontificate.

BENEDICT XVI
Whatever is decreed by Us by means of this Motu Proprio, we order to be firm and ratified and to be observed as of 14 September this year, the feast of the Exaltation of the Holy Cross, all things to the contrary notwithstanding.
Given at Rome, at St Peter’s, on 7 July in the Year of Our Lord 2007, the Third of Our Pontificate.

BENEDICT XVI
And so, whatever things have been decreed by Us with these motu proprio Apostolic Letters, we command that all of them be firm and ratified and, from 14 September of this year, on the Feast of the Exaltation of the Cross, observed, anything at all to the contrary notwithstanding.
Given at Rome, at St Peter’s, on 7 July in the Year of Our Lord 2007, the Third of Our Pontificate.

BENEDICT XVI

To sum up the changes in the Latin text.

There is a subtitle: De uso extraordinario antiquae formae Ritus Romani (“On the extraordinary use of the old form of the Roman Rite”); [No significant meaning attached to that addition. Remember that in Latin, antiquus can also mean “former in time”, not just “old” or “ancient”.]

In Article 1, conditiones is replaced by condiciones. [The meaning of the Article does not change thereby.]

In Article 3, plerumque (“very often, for the most part”) is replaced with habitualiter, a word found in juridical Latin, meaning “habitually”, with the legal overtone that carries. [This could have an impact. But we need a canonist on this.]

In article 5, § 1, continenter (“continuously, uninterruptedly”) is replaced with a term found in legal Latin stabiliter (“stably”). This is an important change in meaning. Effectively, stably says that the group has to be there for a while, and need not have been there in an uniterrupted way even before the Motu Proprio. So, new groups can form and emerge and then be around in a continuous way. What we still need to understand, however, is what “stable” means in terms of the group’s composition. One assumes reasonably that a group can grow or shrink. Hopefully this will be clarified now that we have the correct word. [This is big. It concerns the composition and presence of a group of faithful.]

In article 7, non potest (“cannot”) is not non vult (“does not want”). There is a big difference between not wanting to do something and not being able to do something. We are all able to do things we would prefer not to do. So, if a priest is capable, if a bishop is capable, but does not want to do something for the requests of lay people, the matter goes to Rome. In other words, if the cleric is capable, and the means are there, there is even less excuse not to receive petitions positively than there was when the words were non potest. [This is also big. It concerns the attitude of those who receive petitions, the available means, and ability of the clerics concerned.]

In a way, the change to stabiliter and non vult strengthen the rights of lay people in this regard. I don’t really understand the ramifications of the juridical sounding habitualiter (a dreadful Latin word).

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